The Two Rods

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341) Woe unto the wicked of the world who do not know and do not look at words of Torah. And when they do look at it, because there is no wisdom in them, the words of Torah seem to them as though they were empty and useless words. It is all because they are devoid of knowledge and wisdom, since all the words in the Torah are sublime and precious words, and each and every word that is written there is more precious than pearls, and no object can compare to it.

342) When all the fools whose heart is blocked see the words of Torah, not only do they not know, but they even say that the words are spoiled, useless words, woe unto them. When the Creator seeks them out for the disgrace of the Torah, they will be punished with a punishment fit for one who rebels against one’s Master.

343) It is written in the Torah, “For it is no vain thing.” And if it is vain, it is only vain for you, since the Torah is filled with every good stone and precious gem, from all the abundance in the world.

344) King Solomon said, “If you are wise, you are wise for yourself.” This is so because when one grows wise in the Torah, it is to his benefit, not for the Torah, since he cannot add even a single letter to the Torah. “And if you scorn, you alone shall bear it,” for nothing shall be subtracted from the praise of Torah because of that. His scorn is his alone and he will remain in it, to annihilate him from this world and from the next world.

345) All the upper letters, the degrees of Bina, join in that degree, which is the end of all the upper, holy degrees, the Nukva. She is filled by them and she is blessed by the upper world, Bina. At that time that degree is poised to water all the herds, to each as it should be, and each one is watered with Din and with Rachamim.

346) It is written, “And he set the rods.” Jacob came to establish the evening prayer, the Nukva in the discernment of left and darkness, and to shine upon the moon, Nukva, in the government of the night, to water her, and to bless her from all sides, from the right and from the left. It is written, “And he set the rods,” which are Dinim from the Malchut, the Masach in her, and Gevurot that come out of the upper Gevura, from the left line of Bina. Also, the rods include two kinds of Dinim—of Malchut and of Bina.

347) When Jacob wished to establish the Nukva, he removed all those Dinim and Gevurot from the rods, opposite their Dinim, as it is written, “And peeled white streaks in them,” meaning extending Hassadim on the Masach and on the Gevurot, “Making the white appear.” which was in the rods. And placed rods in the tresses, meaning in four tresses, the four Kelim HB TM under the well that the princes dug, the Nukva that is corrected in HGT de Bina, who are called “princes.”

She consists of four Kelim HB TM, which are called “tresses.” She is filled by the upper streams and fountains, from the Sefirot of Bina, since when the water come out of that holy well, those four HB TM take everything. This is why they are called “tresses,” and from there the angels and the souls come to drink.

348) All those Dinim and Gevurot that he removed from the rods stand in the tresses so that each and every one will receive what he should from there, as it is written, “Against the flocks in the gutters in the watering-troughs where the flocks came to drink.” He says, “flock” twice, one opposite the other. These are the degrees that should receive Hassadim standing opposite the degrees that should receive Dinim and Gevurot.

“And they were rutting when they came to drink,” when the angels, called “flock,” are crowned in Hassadim and receive the Din, they warm up in that Din because the reception of Din within them is called “heating.” And they wander and roam in the world, to observe the ways of people, to do good, as well as to harm, to reward and to punish, since they are made of Hassadim and of Dinim.

349) “And the flocks were rutting at the sight of the rods.” Because those rods are Dinim and Gevurot, they were heating and watching the Dinim in the world. They were appointed over them and people were sentenced in them.

350) King David always attached himself to the Creator. He did not worry about anything else in the world except to cling unto Him with his soul and his will, as it is written, “My soul cleaves unto You.” And since he clung to the Creator, He supported him and He did not leave him, as it is written, “Your right hand holds me fast.” We learn from this that when a person comes to cling to the Creator, the Creator holds him fast and does not leave him.

351) “My soul cleaves unto You,” so that his degree would be crowned above. This is so because when his degree clings to the upper degrees, to rise after them, the right side, Hassadim, holds him so as to elevate him and connect him with the right in one bonding, as it should be. It is written about it, “Your right hand would hold me,” and it is written, “And his right hand embrace me.” This is why “Your right hand holds me fast.”

352) When he grips to the Creator, it is written, “Let his left hand be under my head, and his right hand embrace me.” This is one unification and one bonding with the Creator. And when it is one bonding with Him, his degree is filled and blessed.

353) When all those tresses are filled, they are filled to the four winds of the world, HB TM, and all the herds are watered by those four Behinot [discernments] HB TM, each according to its own Behina [discernment]. When Jacob came to correct the Nukva, he chose for himself the right side, which befits him, and the other side, which does not befit him, parted him, as it is written, “And put his own droves apart, and did not put them unto Laban’s flock.” “His own” means he was on his own, not using the other gods that are on the other sides. Happy are Israel, of whom it is written, “For you are a holy people.”

354) Jacob is the senior patriarch, the inclusion of everyone, since the middle line, Jacob, contains the two lines—right and left—within it, meaning Abraham and Isaac. And because it is the inclusion of everyone, it is poised to shine for the moon, the Nukva, since Jacob is poised to correct the evening prayer, the Nukva.

355) He made that whole correction as he should. He set up all those holy Behinot in the correction in his own Behina, in the middle line, and separated his own share from the share of the rest of the peoples, which are in the left. Those were high, holy discernments, in upper Kedusha [holiness], and those were discernments that were defiled by the filth of impurity. It is written, “And put his own droves apart.” “And put” means he set up corrections for faith, the Nukva, alone, as it is written, “The Lord your God has chosen you to be a people for His own possession out of all the peoples.” “And did not put them unto Laban’s flock” means that he did not place his share and lot with them.

357) This is why Jacob, the senior patriarch, established the faith and separated his own share and lot from the share and lot of the rest of the peoples, as it is written, “And you who cleave unto the Lord your God are alive every one of you this day.”

358) Happy are Israel for they are superior to the idol worshipping nations because their degree is above, meaning they receive illumination of the left from below upwards. The degrees of the idol worshipping nations are below because they extend the light of the left from above downwards. These are on the side of Kedusha [holiness] and those are on the side of impurity; these are to the right, and those are to the left.

359) It is written that when the Temple was ruined, “He has drawn back His right hand from before the enemy.” This is why it is written, “Save with Your right hand, and answer me,” meaning that then the left prevailed and impurity increased, until the Creator builds the Temple, sets the world straight, things return to their perfection as it should be, and the side of impurity vanishes from the world. It is written about it, “And I will cause the … unclean spirit to pass out of the land,” and it is written, “Death shall be swallowed up forever.”

360) Then the Creator will remain alone, as it is written, “And the idols shall utterly pass away,” and as it is written, “And the Lord alone shall be exalted in that day.” It is also written, “And there was no strange god with Him” because the force of impurity will pass away from the world and only the Creator will remain above and below, and Israel will be a holy nation to His work, and they will be called “holy.” It is written about it, “And it shall come to pass, that he that is left in Zion, and he that remains in Jerusalem, shall be called ‘holy,’ even every one that is written unto life in Jerusalem.” Then there will be one King above and below and one nation to serve Him, as it is written, “And what one nation in the earth is like Your people Israel.”

361) Divinity connects with those who walk on ways, to keep them. Anyone who engages in words of Torah and exerts in it is rewarded with extending it, meaning ZA, who is the Torah. Then ZA and Nukva, meaning Divinity, will be connected in them in one unification.

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